What does Genesis 11:27 Mean?

Verse Meaning

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram"s family gained and provided these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters1-11are set in Babylonia; chs12-36 are set in Palestine; chs37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: 1] Exodus 1:1 to Exodus 12:36, in Egypt; 2] Exodus 12:37 to Exodus 18:27, to Sinai; 3] Exodus 19:1 to Exodus 40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked....

"In chs1-11we read of individuals who had land, but are either losing it or being expelled from it. In chs12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs1-2), to degeneration (chs3-11), to regeneration (chs12-50)." ^[1]

Chapters1-11present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2exhibit the same pattern as the description of the building of the tabernacle ( Exodus 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11." ^[2]

"The ancient oriental background to Genesis 1-11shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval Prayer of Manasseh , Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Genesis 1-11and concentrate on subsidiary points that may well be of less moment." ^[3]

Some notable changes take place in the second part of Genesis , though both parts begin with a creation initiated by the word of God ( Genesis 1:1; Genesis 12:1). Instead of the genealogies being prominent and the stories secondary, as in chapters1-11 , the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph. ^[4]

All that Moses wrote in this pericope ( Genesis 11:27 to Genesis 12:9) deals with Abram and his future in the Promised Land. Abram obeyed the Lord"s command to relocate to a land that God would give to him and his descedants with the promise that he would become a blessing to the rest of the world. Abram"s example of obedience is a model for all believers to forsake all else to obtain the promised blessings of God and to serve Him by becoming a blessing to others.

"Within the book of Genesis no section is more significant than Genesis 11:27 to Genesis 12:9." ^[1]

This is the sixth and central (most important) of the11 toledot sections in Genesis. [source][source]

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A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3; Genesis 12:7 are the fountainhead from which the rest of the Pentateuch flows. ^[1] Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance. ^[2] David Clines called them posterity, relationship with God, and land. ^[3] J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land. ^[4] [source]

God progressively revealed more information about each of these promises. He gave more information about the land promise in Genesis 13:15; Genesis 13:17; Genesis 15:7-8; Genesis 15:18; Genesis 17:8; Genesis 24:7; Genesis 26:3-4 (plural "lands"); Genesis 28:4; Genesis 28:13; Genesis 35:12; Genesis 48:4; and Genesis 50:24. Repetition of the seed promise occurs in Genesis 13:15-16; Genesis 15:5; Genesis 17:2; Genesis 17:5-10; Genesis 17:13; Genesis 17:16; Genesis 17:19-20; Genesis 18:18; Genesis 21:12; Genesis 22:17-18; Genesis 26:3-4; Genesis 26:24; Genesis 28:13-14; Genesis 32:12; Genesis 35:11-12; Genesis 46:3; and Genesis 48:4; Genesis 48:16. [source][source]

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"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of "seed" were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God"s temporal and spiritual gifts. Consequently, "seed" was always a collective singular noun; never did it appear as a plural noun (e.g, as in "sons"). Thereby the "seed" was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena ^[5] or an accident of careless editing; it was part and parcel of its doctrinal intention." ^[6] [source]

The promise of universal blessing recurs in Genesis 18:18; Genesis 22:18 (to Abraham); Genesis 26:4 (to Isaac); and Genesis 28:14 (to Jacob). God reiterated His purpose with additional detail to Abraham in Genesis 13:14-17; Genesis 17:1-21; and Genesis 22:15-18; to Isaac in Genesis 26:3-5; Genesis 26:24; and to Jacob in Genesis 28:13-15; and Genesis 35:9-12 (cf. Genesis 46:1-4). [source][source]

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"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis , we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing." ^[7] [source]

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus deal more with the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, and rest). [source][source]

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In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram"s life. How will Abram obtain the promised land, and who will be Abram"s promised heir? These are the great questions that the thoughtful reader continually asks as he reads the story of Abram. At least one of these questions is central in every incident in Abram"s life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative. ^[8] [source]

One writer called the form in which Moses revealed Abram"s story an "obstacle story."[source]

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d"etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story." ^[9] [source]

Twelve crises arise as the story of Abram"s life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram"s descendants. Each of these problems constituted a challenge to Abram"s faith. Is God faithful and powerful enough to provide what He promised? In the end we can see that He is. [source][source]

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Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram"s life teaches us something about God"s power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel"s benefit so the Israelites would emulate Abram"s faith. Abram was not without his flaws, and his failings prove as instructive as his successes, as is true of all biblical characters. [source][source]

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The problems Abram"s faith encountered were these. [source][source]

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1.Sarai was barren and incapable of producing an heir ( Genesis 11:30).2.Abram had to leave the Promised Land, which God had told him he would inherit ( Genesis 12:10).3.Abram"s life was in danger in Egypt ( Genesis 12:11-20).4.Abram"s nephew (heir?), Lot, strove with him over the land (ch13).5.Abram entered a war and could have died ( Genesis 14:1-16).6.Abram"s life was in danger from retaliation in the Promised Land ( Genesis 15:1).7.God ruled Eliezer out as Abram"s heir ( Genesis 15:2-3).8.Hagar, pregnant with Abram"s son (heir?), departed ( Genesis 16:6).9.Abimelech threatened Sarai"s reputation and child (heir?) in Gerar (ch20).10.Abram had two heirs ( Genesis 21:8-11).11.God commanded Abram to slay his heir (ch22).12.Abram could not find a proper wife for his heir ( Genesis 24:5). [source][source]

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". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises." ^[10] [source]

Context Summary

The inwardness of the movement of Terah's clan from Ur is given in Acts 7:3. Apparently his father was unwilling for Abram to go alone on his far-pilgrimage, and so the whole family moved along the valley of the Euphrates to the famous ford of Haran. There was no other practicable way by which travelers could strike the route for Canaan. But Terah never advanced beyond that point; and it was only when his father was dead that Abram resumed his march. See Acts 7:4. Let us beware lest the ties of human affection withhold us from entire obedience to the call of God. The word Hebrew means "one who has crossed over." It was especially applicable to Abraham. See Genesis 14:13. It may be that you are living on the world's side of the Cross. Come over, though you should have to break dear associations. Be one who has passed through death to resurrection. See Colossians 3:1-4. [source]

Chapter Summary: Genesis 11

¹  One language in the world
²  The building of Babel
⁵  It is interrupted by the confusion of tongues, and the builders dispersed
¹⁰  The generations of Shem
²⁷  The generations of Terah, the father of Abram
³¹  Terah, with Abram and Lot, move from Ur to Haran